אמר רבה בר שמואל אמר רב הלכה כדברי חכמים פשיטא יחיד ורבים הלכה כרבים מהו דתימא מסתבר טעמיה דר' מאיר דקמסייע ליה קרא דמשה קמ"ל
- Should he then, after having confessed the deliberate misdeeds and the rebellious deeds, turn back and confess inadvertent omissions?<span class="x" onmousemove="('comment',' It is illogical to ask forgiveness for the gravest offences first and then for the lighter ones.');"><sup>14</sup></span> Rather, thus did he make confession: I have sinned, I have done wrong, I have transgressed before Thee, I and my house etc. Thus also does Scripture say in connection with David: We have sinned with our fathers, we have done wrong, we have dealt wickedly.<span class="x" onmousemove="('comment',' Ps. CVI, 6.');"><sup>15</sup></span>
Shemirat HaLashon
But if one wants the Holy One Blessed be He to forgive him even for his offenses, let him take heed not to take offense at all, even if he knows for a certainty that what his friend did against him was done with malice and treachery, which is called "pesha' [offense], as they have said (Yoma 36b): "'Peshaim' — these are sins of rebellion." This is their intent in "Whose transgression does He forgive? The one who overlooks offense." (For, in truth, the Holy One Blessed be He forgives him even for his "offenses," as it is written: "All of his offenses are forgiven." And Scripture states first (Michah 7:18): "He forgives transgression" because of the order of the traits of the Holy One Blessed be He. For he [first] forgives transgression and also overlooks offense, as it is written in the Torah (Exodus 34:7): "He forgives transgression and offense.") And this trait sometimes avails a man to lengthen his life, even if it were already decreed upon him to die, as in the following instance (Rosh Hashanah 17a):
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